lying in canals, to receive a deeper tincture, by being double-dyed. Vid. Menoch de Repub. Hebr. 1. i. c. x. n. 6.

But the LXX. make the last words a distinct sentence, as we do, in this manner: "The king is tied or bound in his walks." That is, when he walks in his palace-royal, and beholds her beauty, he stands still, and cannot take his eyes off from her, being captivated with it, and tied as fast to her as the hair of her head is to the lace that binds it. The former part of this verse is applied by the Chaldee Paraphrast to the "king, (the head of the people), who shall be just like Elias, who was zealous for the Lord of hosts, and slew the false prophets upon Mount Carmel;" and the latter part of it to the "poor, who shall be clothed by him in purple, as Daniel was in Babylon, and Mordecai in Shushan"

[f] Ver. 6.] This verse may be either taken for a commerdation of love, which had thus adorned her, and raised her to this pitch of happiness; or of her who is called love in the abstract, to express more vehemently how lovely she was, and what pleasure they took in beholding her beauty. The first word, fair, may relate to the rare composition of the whole body; and the next word, pleasant, or sweet, or comely, (as some translate it), to her graceful motion, gesture, and sweet conversation. And the sense, in short, is this: "O how desirable do the pleasures which thou impartest make thee!" Theodoret's note here is very pious, that we become thus beautiful and lovely, (though deformed before), by delighting in charity, and making doing good our highest pleasure.

[g] Ver. 7.] This verse is a reflection upon the whole foregoing description, as appears by the first word, zoth, this; as if they had said, "To all this thy stature is proportionable." Which is compared to the palm-tree, because it shoots up straight as well as high, and therefore sets forth that part of loveliness which consists in tallness. Which was always thought a great addition to beauty, and was one reason why women wore ornaments upon the very top of their heads, as well as high shoes, to make them appear the taller. The noblest palmtrees of all other were in Judea, (especially about Jericho), as Pliny writes, 1. xlii. c. 4. whence it was, that in future times it became an emblem of that country, as we find in that medal of the emperor Titus, with a captive woman sitting under a palm tree, and the inscription of Judaa capta.

From

Our learned countryman, Sir Thomas Brown, (in his Miscellan. Tracts, p. 78.), hath ingeniously observed, that they speak emphatically when they say they will "go up to take hold of the boughs" of this tree. For it must be ascended before one can come at the boughs, which it bears only at the top and upper parts. But the trunk or body of it is naturally contrived, densis, gradatisque corticum pollicibus, ut bibus, (as Pliny speaks,) with rings in the bark, VOL. III.

orderly disposed like steps, whereby it may be very easily climbed.

66

And the clusters to which the breasts are here compared, some think are nothing but the fruit of this tree, viz. dates; for it is not expressed in the Hebrew what clusters these were, the word grapes being added by our translators of the Bible. Who supposed, as others do, that vines ran up the palm-tree in those countries, which agrees well with what follows in the next verse, where the "clus-. ters of the vine" are mentioned, as a fit emblem of her breasts. Which were described before, ver. 4. but now mentioned again, to shew that they looked not merely at the beauty, but the usefulness of that which is meant thereby. And Theodoret makes this pious observation upon it: That " though the church be described as sublime, and reaching up to heaven, (as his words are), yet she accommodates herself to the weakest and lowest souls; stretching out the breasts of her doctrine to all that need it. For the bunches of the palm-tree," saith he, hang down very low." Which must be understood, not of their hanging down near the earth, but below the bough, which are all at the top, and very high. For which reason Menochius (1. vii. de Repub. Hebr. c. viii. n. x.) thinks it not to be true, which Aben-Ezra here notes, that the vines in Palestine were joined unto palm-trees, because the palm-tree hath not boughs fit to support the branches of the vine.

[h] Ver. 8.] I take this verse to be still the voice of the same persons, though in the singular number, (as appears from the mention of the beloved, ver. 9. which shows it is not he that speaks here, but some other person.) For one spake in the name of the rest, (as Daniel did in the name of his other three brethren, Dan. ii. 30. 36.); or the whole choir is considered but as one person, who desired to have fellowship and communion with the church in her benefits. Of which having tasted, they say, "Now also thy breasts shall be as clusters of the vine;" that is, now we shall enjoy those delicious pleasures before mentioned, ver. 6.

That which we translate nose, in the last clause of the verse, the Vulgar translate countenance, (or mouth rather), agreeable enough to the Hebrew, and most agreeable to the rest of the words. For that which is smelt, is the breath coming out of the mouth, compared to the fragrancy of citrons, oranges, peaches, or other sorts of tappuach, which is a name (I observe above, ii. 5.) common to all such fruits, as well as those we peculiarly call apples; and indeed signifies any fruit that hath a fragrant odour breathing from it. And this may be thus mystically expounded: " And now shall we delight to hang upon the breasts of the church, and the breath or spirits of the apostles; sweeter than grapes, or the smell of any other fruit."

[i] Ver. 9.] Which is farther explained in this verse. Where the roof of the mouth," i. e. the words which come from thence, is compared to the most

excellent wine, which was so choice, that it was fit only to be prefented to him, to whose love they owed all they had, (or so delicious, as our trans'ation hath it, that it went down glibly), and so generous, that it put spirits into those that were quite spent with age, nay, raised those who were in a manner dead. So this character of the best wine runs word for word in the Hebrew: "It goeth straight to my beloved, and causeth to speak the lips of old people, or of those that sleep," that is, are dead. For this word jeschenim, our translators thought may either signify old men, or men asleep; though exact grammarians will not allow it, but make a great difference between jeschenim and jischanim. The first of which, (which is the word here), they say, never signifies old men, but only sleepers.

But if we wave this nice distinction, the words may also be thus translated; "which makes men

speak with the lips of the ancient," i. e. sentences, or most excellent sayings. I omit other glosses, which may be found every where. [k] Ver. 10.] Here now the spouse, after long silence, puts an end to the encomium, modestly acknowledging there was nothing in her that could deserve it, but only as she was his, who could not be praised enough.

The words in effect we have met withal twice before, ii. 16. vi. 3. For the meaning of the latter part, "his desire is towards me," is no more than this, (as Mr Mede hath observed upon Dan. xi. 37), He is my husband." Only there seems to me to be an allusion here to Psal. xlv. 11. "(The king shall greatly desire thy beauty," &c.) unto which Solomon, as I take it, hath a respect all along in this poem.

[Ver. 1.] And now she turns herself from them to him, (beginning a new part of this song), and being augmented with those new companions who had joined themselves unto her, she desires him (without whom nothing could be effected) to go along

ith her into the fields and villages, that is, to those places which were not yet become his garden, of which they had been speaking hitherto. Or they were but preparing for it, by the culture he had begun to bestow upon them; which from the following verse seems to be the meaning. Cepharim, villages, are opposed in scripture to cities,

Sam. vi. 18. and signifies small towns and hamlets, as we speak, 1 Chron. xxvii. 25. Neh. vi. 2. And the word nalinab, let us lodge, signifies to tarry, and to make one's dwelling or abode in a place, Psal. xci. 1. and may be applied to the settling of the gospel in those regions where it was but newly planted. So Theodoret glosses: "Let us now take care of the meanest and most abject souls that have lain long neglected, which are tropically called the fields and villages." Most apply to the Gentile world, in this manner: "We have stayed long enough in the city of Jerusalem, and in Judea; let us go now to the heathen," &c. I pass by other applications, which may be found in inter

preters, and only add this note of my own, That the gospel was first preached in cities mostly, and from thence spread itself in time into the neighbouring villages; in which idolatry lasted so much longer than in cities, that they gave the name of paganism

to it.

[m] Ver. 12.] This verse supposes those fields (ver. 11.) not to have been quite uncultivated, but that there were vineyards (that is, churches, in the mystical sense) planted in them. And her desire is, that he would accompany her in visiting them early, that is, very diligently, as the word signifies in many places. Thus, in Ecclus. xxxix. 5. it is said of a just man, that he will give his heart" to resort early to the Lord that made him." Which is suitable to what the psalmist saith, Psal. v. 1. and Jeremiah, xxi. 12. xxv. 2. 3. Thus Theodoret here expounds it, "It behoveth us to make us all fitting diligence in visiting those that have already received the preaching; whether they bring forth more than leaves, and especially whether any beginning of charity appear among them." For so he expounds, "If the pomegranates bud forth." And this, saith he, is the greatest expression of love to him, which he makes the meaning of the last words, "There will I give thee my loves." For what care we bestow upon them, he accounts as done to himself, according to his own words, "In as much as ye have done it to one of the least of these, ye have done it unto me."

The vines may signify the lesser sort of people, and the pomegranates the greater.

[n] Ver. 13.] The word dudaim is found only here, and in Gen. xxx. 14. Where we read, how Jacob's wives contended for them, as a most precious, that is, a rate and delicious fruit. For none can imagine they strove about that now called by us mandrakes, which have a stinking smell, and very offensive; or about any ordinary flower, such as vio lets or jasemin, (by which some expound this word), which they might have sent out their maids to gather easily any where. Ludolphus, therefore, in his late Ethiopic History, (1. i. c. ix. n. 23.), hath happily conjectured, that it signifies the fruit which the Arabians call mauz or muzu, (called by some the Indian Fig), which in the Abyssine country is as big as a cucumber, and of the same form and shape, fifty of which grow upon one and the same stalk, and are of a very sweet taste and smell; from which cognation (as he calls it) of a great many upon the same stalk, he thinks it took the name of juduim. Which some derive from dod, either as it significs love, or a breast, with which they fancy this fruit to have had some resemblance.

So the sense of this verse is, that they found more there than they expected; or, that by her care the most excellent fruit was produced from people of the best rank, (who may be understood by this most rare sort of fruit), and that every where, so that they needed not to be at the trouble to go far to gather it. For at their very gates there were mcgalim, all precious spices, (mentioned before, is

At the gates,] may also signify as much as just ready to be gathered, or to be brought home. Some apply new and old to the knowledge of the Old and New Testament, by which idolatry was vanquished, and true religion planted in the world; and they think our Lord himself alludes to this place in those words, Matth. xiii. 52. which he speaks of a wise scribe, that "bringeth forth out of his treasures things both new and old." Others apply new and old unto those virtues that flow only from faith, hope, and charity, and those that are planted in us by nature. But I think it may most aptly be accommodated to the spiritual gifts which were newly bestowed upon the church by the Holy Ghost, after our Lord went to heaven, and the temporal blessings which they enjoyed before; which are now all reserved for him, to be employed in his service. And so these words seem to me to have respect unto the 119th psalm, ver. 3. where it is said, "In the day of his power, they should be a people of free-will offerings." For when men give up themselves to God sincerely, they readily devote all they have to his uses, when he hath occasion for it. And thus the first Christians at Jerusalem did, who brought all their goods unto his treasury, and other nations afterwards made plentiful oblations, as need required, thereby fulfilling another prophecy, Psal. Ixxii. 10. 15. Unto which magadim may have respect, for such precious things as silver and gold, as well as the excellent fruits of trees, are called by this name; as may be seen, Deut. xxxiii. 13. 14. 15. 16.

CHAP. VIII.

THE ARGUMENT.-The first four verses belong to the end of the foregoing chapter, wherein the spouse continuing her ardent desire to see his kingdom enlarged, he agrees to it. And then begins (ver. 5.) the ninth and last part of this song, in which all the persons speak in their turns. Her friends admiring her new advancement, and the spouse declaring the mighty power of love whereby she had attained it, and hoped to keep it, and was made desirous to propagate it unto those that wanted it, ver. 6. 7. 8. Which the bridegroom favours, ver. 9.; and they all promising greater industry in his service, he testifies his acceptance of it, and she her longing to see all this accomplished, ver.

10. 11. &c.

SPOUSE.

Ver. 1. THAT thou wert as my brother, that sucked the breasts of my mother! when I Should find the withent, I would kiss thee; yea, I should

not be despised.] And now, having finished this blessed work, I hope to enjoy more intimate fellowship with thee. I cannot but wish, at least, to be so hap→ py as to have thy gracious presence always with me; and by familiar acquaintance and conversation, to be so united with thee, that I may not be ashamed openly to own my love, but lock upon it as an honour to make a public profession of my relation to thee. See Annot. [a]

Ver. 2. I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine, of the juice of my pomegranate.] Whereby I would carry the knowledge of thee from place to place, till I had introduced thee into the acquaintance of my nearest kindred, which would enlarge my knowledge, and make new discoveries to me, and cause no less joy unto thee, and unto all the world, to see them give entertainment to thee. See Annot. [b]

Ver. 3. His left hand should be under my head, and his right hand should embrace me.] And thanks be to his goodness, I feel him communicating the power of his Spirit to me, which is the greatest token of his love, and then works most strongly in our hearts when he sees them fullest of love to him. See Annot. [c] BRIDEGROOM.

Ver. 4. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he please.] Who, with his wonted care, or rather with a more earnest concern than ever, repeats his charge to my companions, saying, I conjure you to take heed, lest you discompose or give the least disturbance to this love; but let it enjoy its satisfaction to the height of its desires. See Annot. [d]

DAUGHTERS OF JERUSALEM.

Ver. 5. (Who is this that cometh up from the wilderness, leaning upon her beloved?) I raised thee up under the apple-tree: there thy mother brought thee forth, there she brought thee forth that bare thee ] And who can chuse but admire at the power of love! which hath advanced her to such a degree of greatness, that it astonisheth those that behold it, and makes them say, Who is this, that out of a low condition is raised to such familiarity with her beloved, that she leans upon his arm, being made one with him, and enjoying all manner of happiness in his love? Which I have excited towards me, saith she, by the pains I took in thy service when I laboured in the countryplantations, (vii. 11. 12.), such pains as thy mother felt when she travailed with thee, and brought thee forth out of her womb. See Annot. [e] SPOUSE.

Ver. 6. Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death, jealousy is cruel as the grave; the coals thereof are coals of fire, which hath a most vehement flame.] ¶ Piace me, therefore, hereafter so near unto thy heart, that I may never slip out of thy mind, but constantly receive fresh marks and tokens of thy love and favour: deny not this suit, which proceeds from most fervent love,

which can no more be resisted than death, and is as inexorable as the grave, especially when it flames to the degree of jealousy, and is afraid of losing what It loves; then it incessantly torments the soul; if it be not satisfied, it wounds incurably; it burns and rages with such a violent and unextinguishable heat, as I feel in my breast, now that it is mightily moved by the Lord. See Annot. [f]

Ver. 7. Many waters cannot quench love, neither can the floods drown it: If a man would give all the substance of bis house for love, it would utterly be contemned.] Though fire may be quenched, yet love cannot, no, not by the greatest difficulties, nay, troubles and sufferings; which, though they come pouring in continually are so far from being able to suppress it, that they cannot abate it, no, nor translate it to any other from the person it loves; for as it is inestimable in itself, so it cannot be purchased by money, nor will they whom it possesses part with it for the greatest estate that they might enjoy without it, but perfectly scorn and reject such proffers. See Annot. [g]

Ver. 8. We have a little sister, and she bath no breasts: what shall we do for our sister in the day when she shall be spoken for ?]¶ And as for those that want it, or in whom it is but just kindled, it makes us very solicitous what we shall do for them; particularly for one that is as dear to us as a sister, but of a small growth in this most desirable quality, and therefore not capable of that happiness which we enjoy what shall we do for her, when it shall be said, The time is come that she should be disposed of in marriage, and yet it shall be said withal, that she is not fit for it? See Annot. [h]

:

Ver. 9. If she be a wall, we will build upon her a palace of silver and if she be a door, we will inclose her with boards of cedar. We will not despair of her, nor cast her off, but be both patient with her, and do our utmost to make her such as we desire; let her but be faithful and constant, and we will do for her as we do for a wall that is low, which we pull not down, but build up higher, and adorn also with fair and goodly turrets; or as we do with the door of a noble house, which if it be too weak or too mean, we spare no cost to mend it, but inclose in a case of cedar. See Annot. [i]

LITTLE SISTER.

And

Ver. 10. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.] our labour, I foresee, will not be lost, for I hear her say, I am such a wall, and my breasts rise and grow big like such turrets; I am no longer of a low and despicable stature, nor unmeet for his love, but from this time forth I shall be acceptable unto him, and find such favour with him, as to enjoy all the happiness which he imparts to those that are most dear unto him. See Annot. [k]

Ver. 11. Solomon had a vineyard at Baal-bamon: he let out the vineyard unto keepers: every one for the fruit thereof was to bring a thousand pieces of silver.] Which I will endeavour to answer by my best diligence in his service, and from thence still promise

myself a greater increase of happiness; for though great persons let out their lands to others, as king Solomon doth the vineyard he hath in Baal-hamon unto several tenants, from every one of which he receives a vast revenue, besides the gain which they have to theraselves as a reward of their labour, (ver. 12.) See Annot. [1]

Ver. 12. My vineyard which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.] Yet I will not commit the vineyard which I am entrusted withal to the care and management of other persons, but cultivate it myself with my utmost industry; my own eye shall be ever upon it, and I will let nothing be wanting for its improvement; and therefore, if he receive so much profit, beside the benefit that accrues to others, what fruit may I not expect from a far better soil than his, and from far greater pains and providence than I will use about it. See Annot. [m] BRIDEGROOM.

Ver. 13. Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.] Which coming to the ears of her beloved, He said to her, in the presence of all that waited on her, Thou hast taken up a worthy resolution, nothing can be more acceptable to me than that thou fix thy habitation in thy vineyard; nor canst thou possibly be better employed, to thy own as well as my content, than about the gardens (vi. 2.) committed to thy charge; and therefore ask what thou wilt of me, and I tell thee before all thy companions, who are witnesses of what I say, I will do it for thee. See Annot. [¤] SPOUSE.

Ver. 14. Make haste, my beloved, and be thou like to a roe, or to a young hart, upon the mountains of spices.] I have nothing to desire but this, that thou, who art my only beloved, wouldst come and accomplish all these things; make all the speed that is possible to come and save us, and perfect thy loving-kindness to us, such speed as the swiftest creatures make to save themselves from danger; let nothing hinder this, but by thy love, which makes all things sweet and easy, overcome the greatest difficulties in thy way to us See Annot. [o]

ANNOTATIONS.

[a] Ver. 1.] This verse, at first sight, looks like a repetition of the same desire wherewith he began this book, that they might be so happy as to see the Messiah appear, though it were but in his infancy, which would transport them with joy, &c. And thus the Chaldee Paraphrast interprets it, of the time when the Messiah shall be revealed to the congregation of Israel.

But if we consider what follows, it will be more reasonable to connect it with what went before; and to take it for a most ardent expression of love to the person before spoken of, with a desire to have more intimate familiarity with him, such as a sister hath with a brother, when he is a sucking child; whom, if she met in the street, she would not be

ashamed to take out of the nurse's arms into her own, and openly kiss, and not imagine she should thereby incur any reproach or contempt. This seems to be the most literal sense of the words, which may be applied to the open profession of Christianity, with the greatest confidence and security, nothing being more innocent and harmless than the love and service wherein it engages its disciples to their Lord and Master, Christ. Who, the more obedient any person is to God's commands, holds that man or woman the dearer to him, even as dear as a brother, sister, or mother, Matth. xii. 50. Which (saith Grotius upon that place) is the mystical sense of the Song of songs. See more in my preface.

[b] Ver. 2.] This dear Lord (i. e. the knowledge of him) she desires here to carry still farther, till she had brought him into the house, that is, into the family of her mother. Which may be applied unto the design of God, to awaken the Jews to believe on Christ, by bringing in the fulness, that is, a vast number, "of the Gentiles," Rom. xi. 25. Which the apostle saith there, ver. 15. would be "life from the dead;" unto which the last words of this verse may be accommodated.

For after she had said she would lead him, or bring him down, and then bring him into the house of her mother, she adds, Thou shalt teach, or instruct

me.

Which agrees with what the apostle there writes, ver. 12. that if the fall of the Jews was "the riches of the Gentiles," that is, enriched them with the treasures of divine wisdom and knowledge, how much more would their fulness enrich them! If we refer this clause (as we do) to mother before named, the best sense I can make of it is this, By whom I was educated and instructed. And then follows her making him "drink of spiced wine," (that is, making a great feast for him, Prov. ix. 2. where the most excellent wine made the chiefest part of the entertainment), such wine as makes those who are asleep to speak, vii. 9. Which effect the receiving of the Jews again will produce, as the apostle tells us, when he saith, "It shall be life fron the dead ;" i. e. a most powerful argument to enliven the most stupid souls, and move them to believe in Christ.

Certain it is, that herakach, spiced or aromatic wine, denotes its fragrancy or delicious odour, whereby the best wines are discerned, as much as by their taste; and the word we translate juice, signifies every where, muste or new wine; whereby the prophets set forth something that works with greater power and efficacy than ordinary, Zach. ix. 17.; and here, I doubt not, relates to something new and unusual; and in the mystical application, may signify a greater fulness and power of the Spirit, than had been in former days, working like new wine in the hearts of those that received the gospel.

And this is said to be done to him, because, as Theodoret noted before, what is done to his members, he takes as done to himself.

ly condescending to her desires, and fulfilling her wishes; vouchsafing a new supply of the power of the Spirit, to support and comfort her in those labours of love for his name's sake. Which were so great, that she is represented here as spent and fainting away; so she had done before, chap. ii. 6. where see the meaning of these words.

[d] Ver. 4.] This verse hath also been twice used before, with no difference from what we read here, but that now the mention of hinds and roes is left out; and yet he charges them with greater vehemence than ever. For the Hebrew phrase here signifies as much as, what do you do? why do you stir? &c. that is, by no means; take heed how you disturb her. See ii. 7. iii. 5.

[e] Ver. 5.] This seems to be the voice of her companions, or "daughters of Jerusalem," mentioned in the verse before, (and begins the last part of his song), admiring the new change they saw in her. For she was represented before as "coming out of the wilderness," (iii. 6.), but not "leaning upon her beloved," as she is here. Which signifies her advancement unto a state of greater dearness to him, and familiarity with him.

The word mithrappeketh is not found elsewhere, and therefore variously translated by interpreters. But most agree that it signifies, either closely adhering, or leaning, relying, and recumbing, as they speak; which L. de Dieu hath shown is the use of the word in the neighbouring languages. But there are those who think it imports something of pleasure, (and therefore the Vulgar takes in that sense with the other, as I have in the paraphrase), and translate it flowing with the delights. For she having been in the fields and villages, visiting the vineyards and other places, (vii. 11. 12. 13.), is now introduced as coming back from thence into the royal city. Which being seated on high, in comparison with the plains out of which she came, she is said to ascend, or come up; but that she might not be tired with the journey, is represented as leaning upon the arm of her beloved, (or, as some will have it, lying in his bosom, as St John did in our Saviour's), and laden with the delicious fruit before mentioned, (vii. 13.) Which excited the admiration of all that knew her, when they beheld the grace of her Lord towards her, together with her own beauty, riches, ornaments, and happiness.

The latter part of the verse all the Greek Fathers take to be the voice of the bridegroom, and so do many of the Latins. But some of them, and all the Hebrew writers, take them to be the words of the spouse, because thee is of the masculine gender. Whichsoever way we take them, the sense is very hard to find. If we go the first way, the most natural sense seems to be, that he puts her in mind of the poor and mean condition, out of which he had taken her, into a state of the greatest friendship with him; that she might not be vainly puffed up with the acclamations which were made to her.